| 101. What do we pray for in the first petition? A. In the first petition, which is, Hallowed be thy name, we pray that God would enable us, and others, to glorify him in all that whereby he maketh himself known; and that he would dispose all things to his own glory. |
God is Our First Priority
We are reminded that there are a total of six petitions in the Lord’s prayer; the first three relate to God and the latter three to ourselves.1There is a similar structure in the Ten Commandments. Of note, there is a strong connection between the first petition of the Lord’s prayer and the third commandment; both address how we are to use God’s name. Consider the Westminster Larger Catechism’s question 112: What is required in the third commandment? A: The third commandment requires, That the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently usedin thought, meditation, word, and writing; by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves, and others. This intentional ordering teaches us that God is to be the priority in prayer; the chief end of prayer is that God may be glorified.
WLC Q190: What do we pray for in the first petition? A: In the first petition (which is, Hallowed be thy name,) acknowledging the utter inability and indisposition that is in ourselves and all men to honor God aright, pray, that God would by his grace enable and incline us and others to know, to acknowledge, and highly to esteem him, his titles, attributes, ordinances, word, works, and whatsoever he is pleased to make himself known by; and to glorify him in thought, word, and deed: that he would prevent and remove atheism, ignorance, idolatry, profaneness, and: whatsoever is dishonorable to him; and, by his overruling providence, direct and dispose of all things to his own glory.
Meaning of “Hallowed” and “Name”
The word hallowed means “to be treated as holy.”2It does not mean “to make holy.” That would be impossible with respect to God. “It would throw great dishonor on the all-sufficiency of God to imagine, for a moment, that the perfection of blessedness of him, who has all things in and from himself, can receive any addition [in his perfect attributes] from our prayers.” Moreover, “all the divine [attributes]—all the glory, the shining brightness, as it were, of all the perfections taken together—all is included under the name of holiness. As the holiness of God is absolutely perfect, it is obvious that God cannot be hallowed by any addition to the holiness of his nature, but merely by the declaration of that holiness which belongs to him.” Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, pp. 186, 189. In reference to hallowing God’s name, it means treating everything that God has revealed about himself, including his titles, attributes, ordinances, Word, and works as holy.3We learned about this with the third commandment. God attaches great worth to his own name. By his “name,” God refers to everything by which he makes himself known. God’s name is his identity. So, we can think of God’s “name” in a narrow sense (i.e., his proper names, like YHWH) or in a broad sense (i.e., everything that God has revealed about himself). In the third commandment and in the Lord’s prayer, God’s name is used in the broadest sense. Therefore, are required to treat everything that God has told us about himself in a manner of holy reverence. It is the duty of all rational creatures, and especially believers who have been redeemed from sin to hallow God’s name because he is not only their Creator, but also Redeemer.4Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 547. Shamefully, however, redeemed saints are only able to imperfectly honor God in this life because of remaining corruption, such that even our best service is tainted with sin. This is why the Larger Catechism describes our “utter inability and indisposition” in ourselves to honor God properly (2 Cor. 3:5; cf. Ps. 51:15). It is only by the help of the Holy Spirit that we can truly honor God.5“This takes place, first, through the new birth, or regeneration, and second, through the process of sanctification by which Christians are made more and more holy in heart and life. Following the Bible, the catechism teaches that both the desire and the power to please God come from the work of the Holy Spirit in our hearts (Phil. 2:13).” Ibid, p. 548.
Honoring God’s Name
God, according to his works of creation and providence, declares his own holiness. He does this by directing and disposing all things to his own glory (2 Chron. 20:5-6, 10-12; Pss. 83:1-5, 13-18; 140:4, 8). Through his general work, God provides ample proof of his wisdom, goodness, and justice. Moreover, in the work of salvation of his people, God reveals his divine perfections most clearly and eminently:
“His holiness appears in making provision for restoring to sinful man that image of himself which had been shamefully effaced. His holiness appears in refusing to do this until he had expressed his abhorrence of sin, not only by the plainest language, but by deeds, by exemplary punishment. His holiness appears in requiring that, in order to the sanctification of his elect, the punishment should be endured by his own most holy Son, who freely offered himself for that purpose, and in so impressive a manner, that the display of the strictest justice and purest holiness filled heaven and earth with amazement. His holiness appears in raising his Son, after the completion of his sufferings, from the dead, and crowning him with glory and honor [Ps. 8:5; Heb. 2:7], by which it was made evident that the holy sacrifice of his Son was pleasing in his sight. In fine, his holiness appears in transforming those who had been redeemed by the blood of his Son to his glorious image, that he might be the first-born among many brethren [Rom. 8:29].”6Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, pp. 191-192.
It is fitting that all creatures should hallow God’s name by displaying and promoting God’s glory, each in their own way (cf. Pss. 19:1-2; 103:22; 145:10; 148:3-5). We, as rational creatures, are to pray that God would be glorified in our thoughts, words, and deeds (Pss. 19:14; 103:1; Phil. 1:9, 11). By praying this way, we declare our sincere desire to seek God’s glory above all things (Pss. 57:11; 115:1; cf. Ps. 40:16; Is. 26:8); and we ask that God would help us by enlightening our minds (Eph. 1:18), inclining our hearts (Ps. 57:7), opening our mouths to praise (Ps. 51:15), and regulating our lives (cf. Ps. 57:2).7Ibid, p. 195.
Honoring God with Our Minds
Hallowing God’s name also entails meditating upon God’s perfections, which he has made known to us through both natural and supernatural revelation. To this end, we should strive to understand how everyday visible things point to the invisible things of God (Rom. 1:20).
“We must accustom ourselves to view earthly objects, whether existing in nature or in the arrangements of society, as representations of spiritual and heavenly objects, and of the things pertaining to the kingdom of God [Acts 1:3]. Our Lord Jesus was eminently skilled in this art. The most trivial object he met with—a vessel for drawing water [Jn. 4:11-14], or a grain of mustard-seed [Mt. 13:31], supplied him with an illustration of the kingdom of heaven. He advised his disciples to learn this art, [to promote] devout meditation [Mt. 24:32]. ”8Ibid, pp. 198-199.
Over and above all of this, we need to meditate on the things of God that can only be learned through the Bible. In this manner, we hallow God’s name with our minds.
Honoring God with Our Lives
We cannot stop there. We need to honor God with our lives. For this reason, the Apostle Paul teaches us, “Therefore, whether you eat or drink, or whatever you do, do all to the glory of God” (1 Cor. 10:31). How can we apply this? “This does not mean that, in every action of our lives, we must have an immediate and direct intention to glorify God. That is impossible in the nature of things. But the children of God ought to hold it as a firm and unalterable principle, applicable to all occasions, that they are dedicated to God; that in all their thoughts, words, and actions, there must be some manifestation of the perfections and glory of God; that they must obey his precepts in all things, and do everything from a desire to please him.”9Ibid, pp. 202-203. The same author, Herman Witsius, elaborates on this point further in his larger work, The Economy of the Covenants, book 3, chapter 12, section 97, where he speaks of the main duty of believers: “Above all, they seek the glory of God… They who have the love of God for the source and principle, cannot but have the glory of the same God for their end… Such is the love that God has to his own glory, that whatever he does is with a view to, and for the sake of that: wherefore all things are of him, in order to be again to him, and to him be the glory forever, Rom. 11:36. In this respect the saints are truly like to God, for in all their actions they have the glory of God before their eyes, 1 Cor. 10:31.” Witsius, Herman. The Economy of the Covenants between God and Man, Vol. 2. Reformation Heritage Books, 2010, p. 36. We are also taught in Colossians 3:2, “And whatever you do, do it heartily, as to the Lord and not to men.” This is not intended to absolve Christians of their civil and societal duties. No, what this verse actually means is that when we serve others, we have our eyes on God. In so doing, we fulfill our duties to both God and man. “Do everything even the smallest in such a manner as to remember the close connection of both with each other. For you will not transact well anything human without a mutual reference to what is divine.”10Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 203.
In living for God, we have Jesus Christ as our supreme example who was prepared to sacrifice everything that God may be glorified, even to his own shame (Jn. 17:4; Heb. 12:2; cf. Acts 5:41; 2 Cor. 5:9; 6:8). This also teaches us to rejoice whether God be glorified by us or others. “The saint may happen to see some of his brethren enjoying a larger share of the gifts of Providence, occupying a more honorable place in the house of God, or laboring with greater zeal for the advancement of the Divine glory. In such a case he will not be moved with envy. It will give him pleasure that the name of God is hallowed, either by himself or by others.”11Ibid, p. 206.
Dishonoring God’s Name
Only glorified saints and angels in heaven can give God the proper honor that he is due. Sadly, on earth, even true Christians fail in this regard.12Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 548. Violations of the first four commandments are especially damaging. In the most overt form, this includes profane swearing and cursing. But it also includes the use of minced oaths (e.g., “Gosh,” “Jeez,” “Cripes,” etc.) and the profane use of God’s attributes (e.g., “goodness,” “gracious,” “mercy,” etc.) to express disgust or displeasure. It also includes the omission or careless regard of God’s ordinances (e.g., family worship, church services, baptism, the Lord’s supper, church discipline, church authority, civil authority, etc.) as well as the neglect or misuse of God’s word (e.g., reading, studying, interpreting, applying, obeying, etc.). Christians can also dishonor God by misusing God’s works in the realm of nature (e.g., studying nature and science apart from God, interpreting human history without considering God’s plan of redemption, etc.). All of us are guilty of some or all of these. Honoring God’s name is a lifelong endeavor and involves our thoughts, words, and deeds. “It is a matter not only of religious worship in the narrow sense, but of our whole philosophy of life in the broadest sense.”13Ibid, p. 549. There is no aspect of a Christian’s life where God does not matter; therefore, we can never justifiably think that God is irrelevant and to leave him out of our consideration (cf. Ps. 10:4).
While all sins hinder the hallowing of God’s name, there are some that are especially egregious. According to the Larger Catechism, these include atheism, ignorance (agnosticism), idolatry, and profaneness. “Atheism in its various forms is the denial of, or failure to believe in and worship, the true God who is revealed in the Bible. Ignorance is the lack of knowledge of the true God and his will, which makes it impossible to hallow his name. Idolatry consists in giving to any other the honor which belongs to God alone. Profaneness consists in regarding and treating what is holy as if it were common or ordinary; it is a life and attitude lacking in faith, reverence, and the fear of God. All these in their various forms constitute obstacles to the proper hallowing of God’s name; therefore, when we pray ‘Hallowed be thy name,’ we are praying that these various forms of sin may be prevented and removed.”14Ibid, p. 549. For this reason, we are to pray that God would enable and incline others to know him, praise him, and value him (Pss. 8:1-9; 67:1-4; 83:18; 86:10-15; 138:1-3; 145:1-10; 147:19-20; 2 Cor. 2:14-15; 2 Thess. 3:1); and at the same time, we ask God to prevent and remove anything that would dishonor him (2 Ki. 19:15-16; Pss. 74:18, 22-23; 97:7; Eph. 1:17-18).
The Chief End of Man
“Why has the Christian been made what he is? That God may be glorified in him.”15Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 207. For this purpose, we were created, elected, redeemed, called, regenerated, and sanctified. For this purpose, we will be glorified, that, with the four living creatures, the twenty-four elders, and ten thousand times ten thousand, and thousands of thousands of holy angels, we may sing:16Ibid, pp. 207-208.
“Worthy is the Lamb who was slain to receive power and riches and wisdom, and strength and honor and glory and blessing! Blessing and honor and glory and power be to him who sits on the throne, and to the Lamb, forever and ever! Amen” (Rev. 5:11-14).
Footnotes
- 1There is a similar structure in the Ten Commandments. Of note, there is a strong connection between the first petition of the Lord’s prayer and the third commandment; both address how we are to use God’s name. Consider the Westminster Larger Catechism’s question 112: What is required in the third commandment? A: The third commandment requires, That the name of God, his titles, attributes, ordinances, the word, sacraments, prayer, oaths, vows, lots, his works, and whatsoever else there is whereby he makes himself known, be holily and reverently usedin thought, meditation, word, and writing; by an holy profession, and answerable conversation, to the glory of God, and the good of ourselves, and others.
- 2It does not mean “to make holy.” That would be impossible with respect to God. “It would throw great dishonor on the all-sufficiency of God to imagine, for a moment, that the perfection of blessedness of him, who has all things in and from himself, can receive any addition [in his perfect attributes] from our prayers.” Moreover, “all the divine [attributes]—all the glory, the shining brightness, as it were, of all the perfections taken together—all is included under the name of holiness. As the holiness of God is absolutely perfect, it is obvious that God cannot be hallowed by any addition to the holiness of his nature, but merely by the declaration of that holiness which belongs to him.” Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, pp. 186, 189.
- 3We learned about this with the third commandment. God attaches great worth to his own name. By his “name,” God refers to everything by which he makes himself known. God’s name is his identity. So, we can think of God’s “name” in a narrow sense (i.e., his proper names, like YHWH) or in a broad sense (i.e., everything that God has revealed about himself). In the third commandment and in the Lord’s prayer, God’s name is used in the broadest sense. Therefore, are required to treat everything that God has told us about himself in a manner of holy reverence.
- 4Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 547.
- 5“This takes place, first, through the new birth, or regeneration, and second, through the process of sanctification by which Christians are made more and more holy in heart and life. Following the Bible, the catechism teaches that both the desire and the power to please God come from the work of the Holy Spirit in our hearts (Phil. 2:13).” Ibid, p. 548.
- 6Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, pp. 191-192.
- 7Ibid, p. 195.
- 8Ibid, pp. 198-199.
- 9Ibid, pp. 202-203. The same author, Herman Witsius, elaborates on this point further in his larger work, The Economy of the Covenants, book 3, chapter 12, section 97, where he speaks of the main duty of believers: “Above all, they seek the glory of God… They who have the love of God for the source and principle, cannot but have the glory of the same God for their end… Such is the love that God has to his own glory, that whatever he does is with a view to, and for the sake of that: wherefore all things are of him, in order to be again to him, and to him be the glory forever, Rom. 11:36. In this respect the saints are truly like to God, for in all their actions they have the glory of God before their eyes, 1 Cor. 10:31.” Witsius, Herman. The Economy of the Covenants between God and Man, Vol. 2. Reformation Heritage Books, 2010, p. 36.
- 10Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 203.
- 11Ibid, p. 206.
- 12Vos, Johannes Geerhardus. The Westminster Larger Catechism: A Commentary. P&R Publishing, 2002, p. 548.
- 13Ibid, p. 549.
- 14Ibid, p. 549.
- 15Witsius, Herman. Sacred Dissertations on the Lord’s Prayer. Reformation Heritage Books, 2010, p. 207.
- 16Ibid, pp. 207-208.